CUP. See Lord's Supper. CUP oivEir TO THE Laitt. See Lord's Supper. Cap-bearer (Hj^l^a, mathkeh% one who gives to drink; so Gr. oiVoxooc, toine-powrer ; Vulg. pineema), an officer of hi^ ruik with Egyptian, Persian, Assyr- ian, as well as Jewish mon- archs. The chief cup-bear- er, or butler, to the king of Egypt was the means of raising Joseph to his high position (€^n. xl, 1- 21; ^9). Rabshakeh, who was sent by Senna- cherib to Hezekiab, ap- pears from his name to have filled a like oflSce in the Assyrian court (2 Kings xviii, 17; Gesen. TheeoHr. p. 1225), and it seems probable, from his association with Rab-saris {ehirfofthe eunuchs), and from Eastern custom in general, that he was, like him, a eunuch (Gesen. p. 978). See Rabshakeh. . . ^ Herod the Great had an
Ancient A^yrinnCu^bearer, establishment of eunuchs, of whom one was a cup- bearer (Josephus, Ant. xvi, 8, 1). Nehemiah was cup- bearer to Artaxerxes Longimanns, king of Persia (Neh. i, 11 ; ii, 1). Cup-bearers are mentioned among the attendants of Solomon (1 Kings x, 6 ; 2 Chron. ix, 4 ; so Achiacharus, Tobit, i, 22).— Smith, s. v. They are frequently represented on the Assyrian monuments (Bonomi, iVm. p. 260), always as eunuchs (Layard, Nin. ii, 258).
^ Cupboard (kuXucuov), a place of deposit for vases, dishes, etc. (so Athen. Deipn. xi, c. 2, p. 48 ; Zonaras, Lex. coL 1268), e. g. for the royal pUte (1 Mace, xv, 82).
CturoeUadus, Stbphamus {Etienne de CourceUes\ an eminent and learned divine, was bom at Geneva April 80, 1586. He studied under Beza at Geneva, and afterwards at Heidelberg. In 1614 he was ap- pointed pastor at Fontainebleau ; in 1621, at Amiens ; but, on his refusal to subscribe to the canons of Dort (a- ▼•)) he was compelled to resign his pastoral charge. Bat, yielding to the importunity of friends, he after- wuds gave a modified assent to the decrees of Dort, and became pastor at Verrea, in Piedmont, where be remained until 1684. Becoming satisfied that he could not, with a good conscience, serve in a Church
which held the doctrine of absolute predestination, he removed to Amsterdam, where he acquired a great reputation among the followers of Arminius. He read lectures in divinity, and succeeded Episcopius (1684) in the professorship of theology in the Remonstrants* College. He had great skill in Greek, as appears by his translation of Comenius's book, Janua linffua- rum, into that language. He applied himself particu- larly to a critical examination of the Greek of tho New Testament, of which he gave a new edition, with many various readings drawn frx)m different MSS. He prefixed a large dissertation to this edition, in which he treats of various readings in general (Amst. 1658 and 1675, 12mo). His large culture and toler- ant spirit commended him to his great contemporaries in Holland, Grotius and Uitembogaert, with both of whom he was intimately connected. In the discus- sion between Amyraut and Du Moulin he intervened, as a sort of arbiter, by his Advis d'un personnage desin- Uressi reicUivement h la dispute sur la pridesHnation (Amst. 1688, 8vo). Later he published VindtdcB Ar- winH adv. M. Anufraldwn (1645, 8vo); De/ensio D. BlondelU adv. Maresii CrimincUiones (Amst. 1657) ; Dis- serkUiones (Amst. 1659, 8vo). These, and other of his writings (translated into Latin), are given, together with his InsHtudo BeUgioms Christiana (an incomplete system of Theology), in CurceUcei Opera Theoloffica (Amstelod. 1675, fol.), with preface by Limborch, and eulogy on Curcelheus by Arnold Poelemburg. From Poelembnrg's characterization of Curcellsus we ex- tract the following passage : ** He first of all directed his mind to a search after divine truth; for he thought that this treasure, descending from heaven, should be preferred to all other acquirements. Next, he had all the thoughts of his mind directed to intbo- Brrr, because he believed that not even truth could be of benefit to us, unless it brought some strikingly advantageous aid to our piety. Finally, this especial- ly he wished, and for this peculiarly lie labored, to unite the Christian body, torn into many and terrible schisms ; to compose and conciliate the separate, dis- tracted feelings of various minds ; and to teach that not all the doctrines which were alleged as a pretext for causing or cherishing a schism were vital for salva- tion, and at the same time to show that those things which had not the weight of necessity by no means sufficed for dividing the Church of Christ. To this all things were to be referred which he meditated, ut- tered, or performed ; for this he reftised to subscribe to the famous canons of the synod, because we, whose opinions ought not to be, were condemned ; for this he abandoned his loved country, France, and endured many hardships for the sake of mutual toleration; and for this he determined to contest, as if for soma divine palladium. He conceded to others as much as he thought should be equally granted to him; de- manded that nothing should be conceded to himself tnm. others except what justice, and right reason, and the sacred writings require shoiUd be admitted. What is more holy than this proposition, what more salu- tary, what more necessary for the times ? For many contend concerning the truth, and so contend that they never obtain truth, but lose charity. Hence the many disputes in Christendom on slight causes. But what is more disgraoefril to us as members of Christ, what more ignominious to Christ as our Head and Leader, than that his seamless coat, and his body, which ought to be united by the closest ties of love, should be torn into a thousand fragments ? This, indeed, is the dis* tinction of Bemonstrantism ; this our crown of glory, because we neither caused this schism, nor consented to any other, nor cherished nor approved any ; but we invite and exhort all who love Christ and adhere to his Gospel alone to enter this communion of peace" (see translation of Poelemburg*s eulogy in the Metho- dist Quarter^ Review, January and April, 1863). The the<dogy of CurcellAUS was a modified Arminianism*